the thoughts of a thinker. Hence it expresses a philosophical "doctrine." Therefore we speak of the "doctrinal" or "didactic poem" of Parmenides.
The fragments are counted in Roman numerals (VIII, 45 means: eighth fragment, verse 45). We will present a translation of various fragments before clarifying them. This translation expresses in our language the Greek word. Our language is familiar to us. Nevertheless, knowing the translation does not at all guarantee an understanding of the words of the thinker. Therefore we stressed in the first lecture: "The appended translation already contains an interpretation of the text. This interpretation, of course, needs clarification." We must attend to this carefully: the translation does indeed contain the interpretation, but this interpretation does not come to light merely by hearing the translation. Precisely because the translation speaks in the words of our language, the danger of misinterpretation is in fact heightened. For, now, versus the Greek words, the words of the translation can easily be accepted according to the everyday meanings so familiar to us-without our having to pay attention to the fact that each translating word receives its content out of the thinker's whole thought. If, for example, the word "way" occurs in the translation, or the word "heart," that does not at all mean a decision has been made as to what "way" and "heart" mean there. Nor is it decided whether we are even capable of thinking the essence of "way" and the essence of "heart" as truly intended there or in Parmenides' sense at all. Of course, it cannot be denied that everyone knows "in general" what "way" and "heart" mean. But only a translation thoroughly guided by an interpretation is, within certain limits, capable of speaking for itself. We are beginning with an elucidation of the first fragment of the so-called "didactic poem" and specifically with it's concluding part, verses 22-32. The translation runs:
22 And the goddess received me with sympathy; she took my right hand in her hand; then she spoke the word and addressed me in this way: "O man, companion of immortal charioteers,
25 arriving at our home with the steeds that convey you. Blessing be bestowed on you! For it is not an evil fate which has sent you ahead to travel on this way-and truly this way is apart from men, outside their (trodden) path-but. rather, rule and order. There is, however, a need that you experience everything, both the stable heart of well-enclosing unconcealment.
30 as well as the appearing in its appearance to mortals, where there is no relying on the unconcealed. Also this, however, you will learn to experience: how the appearing
32 (in the need) remains called upon to be apparent, while it shines